Shabbat Parshat VAYIGASH This Shabbat is the 99th day (of 355) and the 15th Shabbat (of 51) of 5767 ...V’YASHVU ALEHA HEIMA UV’NEIHEM B’NEIHEM AD OLAM V’DOVID AVDI NASI LAHEM LOLAM: HALACHIC TIMES Candle lighting and Havdala - Standard (winter) time, WORD OF THE MONTH B"H it is raining hard as these words are being written. Rain has not been forthcoming yet this season and we do need it. Because of frequent cloudy and hopefully rainy nights, one needs to be more diligent about saying KL because of a reduced number of opportunities. If you see the moon (unobstructed by clouds) on Thursday night, for example, say KL - don't wait for Motza"Sh, as you might during the summer. Last op this month is all night Wednesday, January 3. On another note: The fast of Asara b'Tevet is Sunday, Dec. 31. The fast begins (J'lem) at 5:21am and ends at 5:15pm. It marks the beginning of the siege around J'lem by the Babylonians, and has also come to be Yom Kaddish K'lali, a kaddish-saying day for those who perished in the Holocaust and when they died is unknown (or knowable). An Irony of the Calendar To be specific, the Chanuka story which we just finished celebrating a week ago, occurred roughly midway between the beginning of the siege around Jerusalem that led to the destruction of the first Beit HaMikdash and the destruction of the second Beit HaMikdash that was rededicated by the Chashmona'im, said dedication being the reason for our celebration of Chanuka. And, the tension between Yosef and his brothers occurred so many years before the clash between Hellenized Jews and those who remained steadfast to Torah values and observance, that lies beneath the surface of the same Chanuka celebration. Yet the reading of the sedras of Vayeishev, Mikeitz, and Vayigash at the same time of the year that we observe Chanuka, cannot help but push these events together, despite their separation by time. So what do we do with this hodgepodge of different periods of Jewish History? We note the irony and we hopefully resolve to do something positive and constructive to turn the irony into a neat picture of the Geula. The rededication of the Beit HaMikdash should not be followed - so soon or at all - with a fast day that is related to Churban Beit HaMikdash. The Chanuka story and celebration should be followed by, "and the Jewish people lived happily ever after, in Eretz Yisrael with the Torah as its guide and Life." And that sequence will, IY"H in the future, become fact when the prophecy of Zecharya of the fast days becoming Yamim Tovim comes to fruition. Fasting a week after Chanuka, on the other hand, brings home the point that although we've come a long way, we have a long way still to go. What we want is for Chanuka and what it represents, to stay with us, and that the Fasts of Churban should go away. That can and will happen when we learn all of the lessons - positive and negative - of Jewish History and the Jewish Calendar. Vayigash STATS MITZVOT Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 13 p'sukim - 44:18-30 SDT: The Alshich asks: At the end of Parshat Mikeitz, Yehuda is completely resolved to his (and his brothers') fate. The Egyptian ruler has accused them of stealing his special chalice. Yehuda offers that the one in whose possession the cup is found shall be put to death and that the others would be slaves. When the cup is "found" in Binyamin's possession, Yehuda meekly submits (to the slavery suggestion). Yosef (as yet unrevealed) nobly refuses Yehuda's offer and announces that he will take only the "culprit" as a slave - the rest are free to return in peace to their father. That is the "cliff-hanger" ending of Mikeitz. At the beginning of Vayigash, Yehuda changes from the lamb awaiting slaughter, to the lion which becomes the hallmark of his tribe, risking his life in his confrontation with the enigmatic Egyptian leader. What caused the change in Yehuda's demeanor? Yosef heard his father referred to as "your servant - my father" ten times (5 from Yehuda and another 5 from the interpreter) and he did not object and/or reveal his identity to prevent the humiliation of his father. For this, commentators say, Yosef lost 10 years of life and died at 110, a younger age than any of his brothers. SDT: Chassdic masters see a "layer of messages" for us beneath the wording of Yehuda's plea. "...and (if) he leaves his father, he will die." If a person abandons his Father (G-d), forsakes the Torah, then he will die a spiritual death. Here's a thought... When they were younger, and when they perceived that Yaakov loved Yosef above all, the brothers were dangerously jealous. Here, Yehuda speaks of the special love bond between Yaakov and Binyamin, and does not seem to be jealous, but rather protective (and fond) of the other son of Rachel - Yehuda's mother's rival. T'shuva? Maturity? Some of both? Levi - Second Aliya - 11 p'sukim - 44:31-45:7 Yosef cannot contain himself any longer and orders the room cleared of all "outsiders". He bursts with emotion and announces to his dumb-struck brothers that he is Yosef. Immediately, Yosef asks, "Is my father still alive?" Yosef repeats his shocking revelation, with details, so the brothers will believe what they are hearing. He then admonishes them not to be angry with each other, since it was G-d's plan that should be properly positioned to save his family from the famine. SDT: Torah T'mima brings the Gemara in Chagiga in the name of Rabbi Elazar who makes the following powerful observation: If the children of Israel were not able to respond to Yosef's short statement of reproach, imagine how more so it will be difficult for us to respond to G-d's reproach for the myriad wrong- doings as individuals and as a community. The sale of Yosef was a monstrous sin, regardless of how G-d planned things to turn out. The Midrash says: G-d said - You sold your brother into slavery. I swear by your lives that every year you will say, AVADIM HAYINU L'FAR'O B'MITZRAYIM, we were slaves to Par'o in Egypt. SDT: When Yosef finally reveals himself to his brothers, he makes the following compound statement: "I am Yosef - Is my father still alive?" Many commentaries ask why Yosef would ask that question at this dramatic moment - especially since he has been hearing about Yaakov from the brothers all along. Some see in it a short but powerful reproach to the brothers, as if to say, "is it possible that my father can still be alive after what you've put him through?" If this is indeed the meaning of his question, then Yosef too must bear some of the burden and shame, since he also caused Yaakov suffering by not having communicated with him that he was alive during his years as prime minister in Egypt. (Although there are various reasons given in the sources as to why Yosef did not inform Yaakov of his well-being, it is difficult not to throw some criticism in Yosef's direction.) Another interpretation suggests that Yosef might have assumed that his brothers had been lying to him about their father. They might have told him that Yaakov was alive to elicit sympathy, but he might have been dead. Therefore, now that he has told his brothers who he really is, Yosef asks the most important question on his mind - Is my father really still alive? Shlishi - Third Aliya - 20 p'sukim - 45:8-27 Meanwhile, Par'o becomes aware of the reunion and offers his generous hospitality to the family. Yosef gives his brothers clothing, but gives Binyamin even more (specifically, 5 sets of clothing and 300 silver pieces). The "solution" to the problem of the brothers is not reached by avoiding difficult situations. If there is true repentance, then the brothers can be given the exact circumstances to show their change of heart. Seeing things in a proper perspective, the extra gifts to Binyamin do not evoke the jealousy of the brothers; they have repented. This same idea can be seen in Vaichi. Yaakov favors Efrayim over Menashe. Yosef gets very upset. Again we can say that the idea is not to avoid anything that would make one brother jealous, the other arrogant. Menashe and Efrayim showed praiseworthy characteristics in the way they handled their different statuses. This is one of the reasons that we bless our sons "may G-d make you like Efrayim and like Menashe..." Yosef sends his brothers back to Yaakov with wagons (which is a personal coded message between son & father based on the topic they were studying at the time of the Sale of Yosef) and gifts. The brothers tell Yaakov all that has happened. He refuses to believe that Yosef is really alive, until he sees the wagons. Yaakov's spirit is revived. R'vi'i - Fourth Aliya - 8 p'sukim - 45:28-46:7 Rashi also points out that G-d promised that Yaakov would be brought back to Eretz Yisrael for burial. The promise of becoming a great nation was not enough to calm Yaakov. SDT: In explanation of why Yosef never communicated with his father in all the years of separation, one commentary suggests that had Yaakov known about the sale of Yosef, he would have considered his sons in violation of the Torah's prohibition against kidnapping. Therefore, Yosef had not told his father what had happened. Chamishi - Fifth Aliya - 20 p'sukim - 46:8-27 THE SEVENTY SOULS... Shishi - Sixth Aliya - 17 p'sukim - 46:28-47:10 Yosef then prepares (some of) his brothers to meet Par'o. It is a sensitive issue because Yaakov and family are shepherds (sheep being the deity of Egypt). Yosef presents his father and five of his brothers to Par'o. Par'o again offers the best of the land to Yosef's family. Par'o asks Yaakov how old he is. Yaakov replies that he has lived 130 bitter years and that he does not expect to live as long as his father or grandfather. Yaakov blesses Par'o (having done so when first presented to Par'o - Rashi says that these were courtesy greetings to royalty) and Yaakov takes his leave. Rashi brings a Midrash that says that Yaakov’s bracha to Par’o was that the Nile should rise above its banks when he approaches it. And so it was, from then on. Sh'vi'i - Seventh Aliya - 17 p'sukim - 47:11-27 Yaakov's family flourishes greatly. As mentioned earlier, this is the only sedra that does not end with a parsha break. The significance of this is explained by the commentaries of the opening pasuk of next week’s sedra. 3 p'sukim are reread for Maftir. Haftara - 14 p'sukim - Yechezkeil 37:15-28 will be united, the people will all keep Torah and mitzvot, the people will return to Eretz Yisrael from the far-flung places of their dispersion, and the Beit HaMikdash will stand in Jerusalem forever, BIMHEIRA B’YAMEINU AMEN. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean Moreover, even during the period of ordination, there occasionally were extraordinary circumstances that defied traditional legal solutions and which compelled the courts to assume extralegal jurisdiction over parties and remedies. Not only were the Jewish courts of non- ordained judges similarly restricted from dealing with such matters in a traditional manner, but they also had to cope with the additional problems arising from their limited jurisdiction. Their response was to expand the doctrine of extrajudicial authority. In fact extrajudicial remedies existed even before the lapse of ordination. Indeed, commentators have used this fact to explain numerous instances in the Bible where extralegal sanctions were employed. According to tradition the patriarchs and their children observed all aspects of Jewish law even prior to the giving of the Torah to Moses on Sinai. Accordingly, incidents in which their judgments appeared to deviate from accepted Judaic practice have been explained as an exercise of exigency jurisdiction, i.e. extrajudicial remedies required by the situation and the times. Thus in B'reishit (38:24), Jacob’s son Judah sentences his daughter-in-law Tamar, the widow of his deceased son, to death by burning when her pregnancy is discovered. Since at the time she was neither married nor betrothed, she was not guilty of any capital offense. As described in the Yalkut, a court was convened consisting of Judah, his father, Jacob, and his grandfather, Isaac. This court, in condemning her to death, was not validly constituted for many reasons. The death penalty requires a court of 23 judges. It is invalid to have relatives on the court; there was a lack of admissible evidence since the requisite warnings were certainly not given to her. And what is most important, she did nothing for which the death penalty could be given. She had committed no capital crime. Siftei Chachamim comments that the trial was held and the punishment decided upon in order to instill fear in the hearts of all to prevent the community from becoming wanton. Baalei haTosafot similarly concludes that the generation was generally dissolute and the punishment, although not warranted, was meted out as a social deterrent. Additionally, Baalei haTosafot indicates that Joshua was similarly motivated when he sentenced Achan to death for transgressing the cheirem, the prohibition against taking any booty from Jericho. Since the matter was determined by the casting of lots to identify the guilty person, there was no competent testimony that Achan had taken the booty. Achan’s subsequent confession would have been excluded in a traditional trial. Ramban, in commenting on the story of Lot offering his daughters to the Sodomites in order to save his guests, compares it to the similar incident of a “concubine in Giv'a” in the Shoftim 19. An elderly man residing in Giv'a, in the tribe of Benjamin, extended hospitality to a visitor and his concubine. When the citizens of the town demanded that the old man surrender the visitor to them so that they could commit unnatural acts upon him, the visitor thrust his concubine into their midst. The inhabitants of the city ravished her, and she was found dead on the old man’s doorstep the next morning. This incident precipitated a civil war, the other tribes deciding to punish (and indeed decimating) the tribe of Benjamin for their conduct. Yet there was no direct evidence as to the cause of her death. It may, for example have been caused by her overnight exposure to the cold. As explained by Ramban, the punishment inflicted upon the tribe was an extrajudicial remedy to eradicate such conduct from the nation. While these illustrative incidents do demonstrate a desire to attribute exigency jurisdiction to even the earliest Biblical periods, the actual Rabbinic source for exigency jurisdiction is developed in a series of cases in the Talmud. The Talmudic source for extrajudicial authority is based on a Baraita in which R. Eliezer b. Yaakov states that he heard form his teachers that a court may mete out lashes or capital punishment even in cases where the law does not prescribe such severe punishments, the purpose not being to undermine the law but to preserve the law by “building a fence around it”. The Baraita goes on to relate that it once happened during the period of Greek rule in Israel, that a man rode on a horse on the Sabbath. He was brought before the court and stoned to death. It also once happened that a man had relations with his wife in a semi-public place; he was brought before the court and was flogged. In both cases the punishment imposed was not the prescribed penalty. The times, however, required it. The man who rode upon the horse violated only a Rabbinic prohibition, and the death penalty is not prescribed for such a violation. The purpose of this prohibition is to prevent the rider from tearing a twig from a tree, such an act constituting a Sabbath violation of Torah law. Thus this Rabbinic prohibition was enacted merely to erect a safeguard for a Torah law. Similarly, in the husband-wife sexual conduct cases, although there is no express Torah prohibition against their specific conduct, there was concern about public morality. The court in both cases acted extrajudicially to combat attitudes of assimilation and immorality that prevailed during the Hellenistic period. The Baraita thus teaches that when the times require it, a court may exceed its authority and may mete out punishments more sever than those prescribed by law or, when there is no specific violation and penalty, may mete out such punishment as it considers necessary. This authority exists only so long as the emergency exists and the authority terminates when the emergency terminates. The subject matter of this lesson is more fully discussed in volume 1 chapter 2 of Jewish Jurisprudence by Emanuel Quint & Neil Hecht. Copies of both volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il Spiritual and Ethical Issues in the B'reishit Stories "In what way did Moshe fail to sanctify G-d's Name when he smote the rock instead of speaking? In the desert, Israel depended on Hashem's miracles to provide water. Now, however, they were to enter the Promised Land and those open miracles were to cease. Moshe was to teach them that there, when they needed water, they were able to speak, to pray to G-d for it. That characteristic of the Land, Moshe failed to teach and so failed to sanctify His Name" (HaEimek Davar)."Why did Israel's entry into Eretz Yisrael so threaten Balak, that he hired Bilaam not to destroy them but rather solely to prevent that entry? Their entry was neither a military nor political danger to Moav nor its allies, so why the fear? As long as their whole existence was miraculous - food from Heaven, water from Be'er Miriam, protective clouds of glory to satisfy their material needs - they constituted no religious and spiritual threat to Balak's paganism or philosophy. However, with their entry into the Land their well-being - material, political and military - would depend on their work and efforts; no more miracles from Heaven but only Divine Reward and Punishment. Such a religion and faith endangered Balak's world as perhaps then G-d would make human actions a prerequisite for material and political success from the nations of the world" (Shem Mi Shmuel). Time and time again, the Torah warns us that in Eretz Yisrael our material and physical well-being and very existence depends solely on our adhering to G-d's mitzvot. We should be careful not to make the common error that what is involved is only the observance of the mitzvot hateluyot ba'aretz. "How is it that the Torah tells us that the reward for mezuza is the prolonging of our days on the Promised Land, when that is not restricted to the Land but is to be observed anywhere in the world? It is telling us that in chutz la'aretz they are only signs to reminder us of them when we return to the Land" (Rashi, D'varim11:20). Accordingly, Rambam in the codex Yad Chazaka, includes all the mitzvot, those practiced only in Eretz Yizsrael as well as those practiced in the Gola. Since the purpose of all the mitzvot is their observance in their pre-destined place, Eretz Yisrael, it follows that there, reward and punishment lead to safety and prosperity, or to exile. However, our sources clearly tell us that in galut that follows from non-observance, Hashem will keep a remnant alive only because of chesed, because of His promise to the Avot. Secular Zionism is often accused of wanting to make us like all the nations and in this respect of being masters of our own fate, that is true. Where it really differed from the human action orientation of the Torah's view of our life in Eretz Yisrael was that it rejected the corollary teaching that our life in that Land is depended on Divine reward and punishment for those actions. In the Land all is reward and punishment for human actions: How different is our history in the galuyot where human agency is minor so that our material actions have little effect?: "Yaakov and his family descended to Egypt, [not voluntary but] compelled by Divine Decree" (Pesach Haggada). When Yosef wishes to settle them in the ghetto of Goshen, he needs to supplicate the Par'o in order to obtain the right to dwell there. Then he has to restrict their commercial activities to the despised profession of shepherding in order to avoid the military obligations of citizenship. Later, when he wishes to bury his father in Ma'arat Hamachpeila he, the all powerful Viceroy, has to get permission to go from the foreign ruler. Yosef's act in saving Egypt places him in a similar situation to Jews of the future galuyot as applicators of unpopular economic policies on behalf of the gentile authorities; tax farmers, managers of their royal and noble estates and financiers of foreigners wars and pleasures. The act of Israel's enslave- ment is, in human terms, due the familiar scenario of "there arose a new king who forgot Yosef", just like throughout history the contributions of the Jews never saved them. The Exodus only came as the result of Divine Redemption so that throughout, the Torah refers to us being taken out from Egypt; even to Par'o sending us out, but never to us escaping or freeing ourselves. Chanuka and Purim highlight these intrinsic differences between life in Eretz Yisrael, the promised habitat of Israel as a nation- religion which is its essence and specific nature, and galut the severance of that natural existence. On Chanuka, played out in the Land, we say Hallel while on Purim, which occurred in the galut of Persia, we do not. Both have spiritual messages and are religious holidays, yet they are different. One witnessed miracles granted to human agency; Mattityathu and his sons waged a war, captured Yerushalayim and rededicated the Bet Hamikdash in the spiritual struggle between the two philosophies. On Purim, Hashem engineered the plotting of Haman, his threatening of the Jews and his downfall; Mordechai and Esther were merely vehicles of the Divine Plan. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: We bring up our children with a hope they will love the ideals and personalities we cherish from our “Dati Leumi” (National Religious, basically parallel to what Americans call “Modern Orthodox”) upbringing. However, for a combination of philosophical and pragmatic reasons, we send them to schools which might be classified as “modern Haredi”. At school, our children have heard remarks that are offensive to families like ours, which, although not directed at them, upset them. Now that one of the boys decided to wear a hat on Shabbat, he has started to feel less welcoming treatment from some congregants at “kipa seruga” shuls, although perhaps it is an inaccurate perception. A few weeks ago, we visited in a shul where a man (it turns out, a psychologist!) who does not know us came over twice during davening to say the most obnoxious things to my son about the fact he wears a hat when his father does not. My son, a respectful boy in his early teens, was upset. How do you suggest we go about trying to give our kids the best of “different worlds” and protect them from abuse? A: One cannot hermetically shield his children from abuse any more than he can protect toddlers from falls without tying them down and harming them. In embarking on your take from here and there approach, you should have been aware that few Jewish communities practice full religious pluralism, even between different styles of Orthodoxy. Some don’t believe in pluralism. Others believe in it, but some individuals tend to react negatively to one who dresses in a way that they associate with judgmental and intolerant people. Not everyone notices the hypocrisy involved. Baruch Hashem, most people are not like that, or at least do not express prejudices in an openly abusive way. However, just as from time to time kids will be made fun for their height, weight, intelligence, etc., you and your kids will hear occasional comments about wearing a hat or not wearing one, in different circles, respectively. While your educational goals are your prerogative, please consider the following. You want your children to be exposed to the best of “two worlds”, to love all Jews, and be comfortable among the communities with which they mingle. Understand that, at least in the prevailing socioeligious climate in Israel and other Jewish communities, your children will straddle the fence when they grow up but will choose a side. That does not mean your efforts are in vain. With siyata dishmaya, although your children will end up in whatever community they (not you) decide, they will have learned lessons that most of their peers lack. Undiscerning outsiders may judge them by their mode of dress or other externality, but that does not mean they have not been enriched. To succeed, it is important to expose them wisely to positive elements and personalities of the “world” they are less likely to take part in. This will hopefully not only teach ideals but also expand the part of klal Yisrael with which they have an affinity and love. It is unhealthy to expose your children to schools which inappropriately “bash” things your family stands for. Differing opinions need not be harmful, but their presentation can be. The man who abused your son made a psychological mistake (besides the sin of embarrassing a young guest). Such “pot shots” only distance people from the community one represents, whether it is Dati Leumi or Haredi or whatever. This is a disservice to you, who are trying to impart the positive legacy you were raised on. It is best to minimize such interactions; it is not desirable or possible to avoid them totally. You should figure out how to teach your child, according to his personality, about the dynamics of these matters and prepare him to think healthily and wisely. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) The power of lashon hakodesh is high- lighted in this week's sedra, Vayigash. When Yosef reveals himself to his brothers and attempts to prove his true identity he says: "Behold your eyes see, and the eyes of my brother Binyamin, that it is my mouth that is speaking to you" (Ber. 45:12). Rashi comments that the proof from his speech was that he was speaking lashon hakodesh. R. Chaim Halbestam of Sanz (1793- 1876) asks the obvious question: How can Yosef prove his identity through language? There were others in Egypt, like the interpreter, who spoke it as well. He answers that when a person speaks in a foreign language, his voice is less recognizable - the pitch, tone, and even the rhythm are all changed. When Yosef first interacted with his brothers in Egypt, he did not use the language of his father's home. When they heard him speak lashon hakodesh, they were finally hearing his true voice and could accept that he was, indeed, their lost brother. Perhaps our own efforts to use and master the language, brought about by our aliya, can be viewed as part of a process of using our voices to reestablish our true identities as Bnei Yisrael in God's eyes and will, in fact, hasten the redemption. TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] Wisdom and Wit Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il But we find a verse in the parsha that seems strange. When the news of the arrival of Yosef's brothers to Egypt reached Par'o's ears, the verse says "Par'o and his advisors were pleased" (45:16). And it was Par'o who invites Yaakov and his descendants to come to Egypt. "I will give you the best land in Egypt. You will eat the fat of the land" “(45:18) Par'o even gives them wagons with plenty of food for the journey to Israel and to bring back the whole family. It seems that Egypt had a monopoly on the construction of wagons at that time. They could only be sent out of Egypt with Par'o's explicit permission and that was only to nations who were on good terms with Egypt. Why was Par'o so intent on having Yaakov and his family come to Egypt that he commanded Yosef to send wagons laden with “Egypt's finest products” (45:23), grain, bread, and food such as peas, fava beans, figs, raisins, dates , millet, and spelt (Ibn Ezra)? What was in it for him? The phrase used is “VAYITAV BEINEI PAR'O” - Par'o was pleased, is the same phrase used when Par'o hears the interpretation of his dream from Yosef (41:37). There Par'o was pleased with the interpretation Yosef gave, and here he is pleased with Yosef's yichus. Par'o was happy to hear that the slave boy/prisoner who he had appointed to be his viceroy was not really a slave boy, but came from a special lineage. Yosef was an Ivri, a descendant of Abraham, who had won the “world war” of his day and defeated the Kings. Abraham also ruled over many lands. Par'o's choice of Yosef seemed more appropriate now. He also hoped that Yosef's family members were as gifted as Yosef and Abraham and would bring more benefits to the land of Egypt. He was looking out for the interests of Egypt. FUL MEDAMES - Egyptian Fava Beans [6] Parsha Points to Ponder - VAYIGASH 2) Why does G-D communicate to Yaakov twice in what the Torah describes as nighttime visions (46:2 and 28:11-12) to communicate with him and never does so with the other forefathers? 3) Why does the Torah relate that Yosef settles his family (47:11-12) and then suddenly interrupt with seemingly irrelevant information about Yosef’s policies regarding the Egyptians (47:13-26) before returning back to Yaakov and family settling and succeeding in Goshen (47:27)? THESE ARE THE ANSWERS 1) Rav Moshe Feinstein answers that the first declaration referred to the fact that he was physically their brother, Yosef. However, Yosef wanted to assure his brothers that he maintained the beliefs and attributes of their forefathers and would deal with them compassionately. The second I AM YOSEF proclaimed this identity on a spiritual level. 2) The Meshech Chochma explains that G-D appeared to Yaakov in this fashion before the two times that he was sojourning for long periods of time outside of the Land of Israel which the other forefathers never did. The night- time visions were used to symbolize to Yaakov that G-D’s presence was with him even during the darkness of exile. 3) Rav Yaakov Kaminetsky teaches that the story of Yosef and his policies with the Egyptians are an integral part of the story of Yaakov and his family settling in Egypt. The three policies which Yosef enacted - that no Egyptian owns his own land, that Egyptians were moved to new cities, and that priests were exempt from taxes - all served to insure the spiritual survival of Yaakov’s family in Egypt. The first two established that no Egyptian could feel empowered to persecute this family of foreigners since all Egyptians were essentially foreigners with no rights of ownership. This freed Yaakov’s family to focus on their spiritual pursuits regardless of how different this made them appear. The tax exemption freed the tribe of Levi to serve as kohanim of this nation thereby enabling them to focus on their spiritual needs. Thus, these policies were essential to Yaakov’s family settling comfortably into their new lives, and is a seamless continuation of the story. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@israelcenter.co.il [7] Torah KidBits After twenty-two long years of separation, Yaakov's family is finally on their way to join Yosef in Egypt. But leaving Eretz Yisrael is not a simple thing to do. First Yaakov must stop in Beer Sheva to receive G-d's blessing and approval. (Beer Sheva is where both Avraham and Yitzchak received blessings from Hashem.) In Beer Sheva, Yaakov has a dream. G-d appears and tells him: Do not be afraid to go down to Egypt, for I shall make you into a great nation. I shall go down with you to Egypt and I shall also bring you up. Now Yaakov is ready to continue his journey, but do you think he and his family are happy to go to Mitzrayim? Of course they were happy to be with Yosef. They would be his honored guests. They would be protected, fed and treated royally. And Hashem promised to bring them back home. But still, they would be strangers in someone else's land. And they didn't know what the future would bring. Countless times throughout the ages, the Jewish People were forced to leave their homes. (That's why we're called Wandering Jews.) We were exiled twice from Eretz Yisrael. We spread out to Bavel, Spain, Africa and Europe. We travelled as far away as China, India, America and Australia. Sometimes we stayed a long time in a country. (We were in Spain and in Poland for almost one thousand year!) But sooner or later, we were expelled from every one of these places. Yet each time we were forced to leave, we always remembered the promise Hashem made to Yaakov: I am with you and I shall protect you wherever you go. I shall bring you back to this land . Today, almost half of the Jewish people in the world have returned to Eretz Yisrael. We pray that the rest will return soon. Thousands of years have passed since G-d made his promises to the Avot, but Hashem doesn't forget. He'll keep His promises to us, but we have to remember something too. We have to remember that G-d wants the Jewish People here, in Eretz Yisrael, in His Holy Land. Hopefully, as soon as we all try our best to return home, Hashem will take care of the rest of the arrangements! Meanwhile, aren't you glad you're already here? [8] Torah from a Talmid(a) In Yosef's speech, three pesukim stand out which truly show his righteousness. Yosef states, "And he said: I am Yosef your brother - me, whom you sold to Egypt. And now, be not distressed, do not reproach yourselves for having sold me here, for it was as a supporter of life that God sent me ahead of you… And God has sent me ahead of you to insure your survival in the land and to sustain you for a great deliverance. And now: It was not you who sent me here, but God" (B'reishit 45:4-8). From his speech, it is obvious that Yosef followed in the way of God and forgave his brothers who have repented. But much more can be learned. Yosef walked in the ways of God not like many other people would, by telling his brothers that it was not they who had sold him to the Ishmaelites, but that God had a mission for him. Here Yosef not only forgives his brothers, but fulfills the words of the Rambam, "As if he never sinned," (Hilchot Teshuva 7:4) by transferring all the blame, so to speak, of the sale from them unto God. Aside from imitating God, we see that Yosef was also concerned with the feelings of his brothers. In the first pasuk, Yosef uses the word "sold" which reminds the brothers of their sin. But as Yosef continues, we see from the second pasuk the transition from "sold" to "sent" which tries to show how Yosef did not view the act of selling as a sale but rather as a divine mission, thereby relieving his brothers of the shame they were feeling. And finally, in the third pasuk, the word "sent" is only mentioned and the sin is eradicated from the minds of the brothers. There were many righteous people throughout the Torah, but it is none other than Yosef, the viceroy of Egypt who receives the name "Yosef Hatzadik". He earned this honor for his pursuit of "vehalachta bid'rachav" (the Rambam teaches that just as G-d forgives, so too, all shall strive and forget the wrongs that were committed against them once the transgressor has repented, thus fulfilling the command to imitate God) and his carefulness with the feelings and emotions of his brothers. The goal of Yeshivat Shvilei Hatorah is to develop a generation of Modern Orthodox Jews who integrate Torah into their daily lives, future professions and community activities. Our yeshiva inculcates the knowledge and grounding necessary for our students to function as Torah observant Jews and leaders in both the Jewish and secular worlds. The YSH program combines serious Torah study, chesed opportunities, personal attention, and informative tiyulim in a growth-oriented environment that emphasizes identification with the land, people, and destiny of the Jewish nation. We uniquely offer two tracks: one Gemara intensive and the other, a broad array of shiurim on Tanach, Jewish Philosophy, Modern Jewish History and Gemara and Mishna. www.shvileihatorah.org [9] MicroUlpan [10] ASARA B’TEVET FYI: Asara b'Tevet falls on Sunday (29.9%), Tuesday (27.9%), Friday (20.1%), Thursday (18.1%), Wednesday (3.9%). And, in our fixed calendar, never on Monday or Shabbat. [11] Divrei Menachem In contrast, recalling Hashem's message to his grandfather (B'reishit 15: 13-14), Yaakov has a premonition that a long harsh exile lay ahead, so that when he offers a sacrifice on the way to Egypt, he does so to, "The G-d of his father Yitzchak". Our rabbis indicate that Hashem is referred to as "Pachad Yitzchak" - 'The Dread of Isaac' - and that by invoking his father, Yaakov is, in fact, imploring Hashem to soften the harshness of the upcoming ordeal implied by this stern title. Perhaps this explains why Hashem appears to Yaakov, then as always, at night, thus demonstrating that He would always remain with him and his descendants despite the darkness and despair. This might also explain the interpretation that the 'missing' progeny among Leah's children who went down to Egypt (listed as 33 when only 32 names appear, cf., ibid 46:14) was in actuality the Sh'china, the Divine Presence. Now, thousands of years later, even as we live in Eretz Yisrael, the challenge remains as to how to turn the Exile (within us) into a temporary phenomenon and, concurrently, draw down the Divine Presence into our topsy-turvy world. Towards better Davening and Torah Reading It has to do with accenting the correct syllable. Oh, no, not THAT again! Yes, that again. Because too many people don't take it seriously. Every word should be accented properly. But in most cases, accenting the wrong syllable is nothing more than accenting the wrong syllable. But sometimes, sometimes accenting the wrong syllable changes the meaning of the word. And sometimes, changing the meaning of the word threatens the validity of the performance of the mitzva. And that's serious. Specifically, there are 6 words (one occurs twice, so there are 7 words) in the SH'MA, all of the same "style", that an incorrect accent changes the meaning of the word. The strictest opinions actually claim that the Sh'ma might not be valid with that kind of mistake. The generous, lenient opinons don't do that far, but all will admit that the words should be pronounced properly and their meanings should not be distorted by mis-accenting. First of the words in question: v'a-hav'TA. Without the VAV, the word a-HAV-ta is accented on the HEI-VET syllable and is past tense, second person singular, meaning "you loved". Prefix a VAV to it without shifting the accent, and you get v'a-HAV-ta, meaning "and you loved", still past tense, the VAV being only conjunctive. This VAV is actually the "tense-flipping" VAV, which switches the tense from past to future. This is usually indicated by a switch in accent from the next-to-the-last syllable (MIL'EIL) to the last syllable (MILRA). The correct way to accent the word is v'a-hav'TA. That means, "and you shall love". Which is what it is supposed to mean. v'a-HAV-ta is simply wrong. But it is a deeply ingrained habit for some of us. Challenge: Kick the habit! SHEYIBANEH BEIT HAMIKDASH... The Sages, "Democracy", and the Beit Hamikdash Contrast this Sadducee passivity with the virile "affirmative action" of Chazal who taught, "Raise up many students!" The Sages had a very different attitude to the "masses" than did Babylonian priests, Egyptian hierophants, Hellenist votaries, or the mystae of the later mystery religions. In contrast to the religious leaders of other nations who viewed their people with disdain, our sages who identified with the "broad masses", never ceased exhorting them to devote themselves to Torah and its study. (A fascinating Gemara in Sanhedrin 94b notes that in the days of Chizkiyahu HaMelech, "Search was made from Dan to Be'er Sheva, and no Am Ha'aretz - ignoramus - was found… and no boy or girl, man or woman was found who was not thoroughly versed in the laws of purity and impurity." In the ideal Jewish state, every Jew - male and female - will be educated in every aspect of Torah study, even the most "esoteric".) The Sages considered the study of the Torah to be Avodat Hashem, Divine service. The Sages defined "La'avod" in the Pasuk (Devarim 11:12) "…to love the Lord your G-d and to serve Him" as Torah study (Sifre). The superiority of Limud HaTorah over all else - even over practice - is engendered by the obvious fact that the knowledge of the Torah must precede their observance. After Bar Kochba's horrific defeat (135 CE), the vengeful Roman government decided to finalize their victory by eradicating Judaism. After slaughtering untold thousands, the Romans promulgated decrees banning Limud HaTorah and the observance of Mitzvot. In an era of possible national demoralization and in the face of savage persecution, the surviving Sages met to discuss the relative importance of study and observance. "R. Tarfon and the elders were once reclining in the upper story of Nitza's house in Lod when this question was asked: Is study greater or practice? R. Tarfon answered, saying that practice is greater. R. Akiva answered, that study is greater for it leads to practice. Then they all answered and said, 'Study is greater for it leads to practice'" (Kiddushin 40b). The Pharisees, their illustrious predecessors, did what they could to make the entire people feel that they too had a stake in the Beit Hamikdash and that it was not simply the "club house" of a coterie of kohanim somewhere in Jerusalem. Despite the form of government foisted on the people, the Pharisaic Sages were the natural leaders of the people. Josephus wrote, "These have so great a power over the multitude, that when they say anything against the king, or against the High Priest, they are presently believed" (Antiquities bk. 13: 10). The Pharisaic Sages and their Sadducees opponents held differing opinions in many areas of Halacha and the Avoda. Their differences stemmed from a basic divergence in their views as to the role of the Beit Hamikdash and its place in the life of Am Yisrael. The Sages conceived of a Sanctuary that would serve as the spiritual center of all Israel. The Mikdash, as envisioned by the Sages, was to be a place where all Am Yisrael, not just a well-connected sacerdotal class, could feel a sense of participation in the Avoda. The broad masses of the people would thereby deepen their cognitive bonds with the Mikdash and develop pride in being part of "a holy nation and kingdom of priests". This basic difference in outlook between the Sages and the Sadducees is perhaps most clearly encapsulated in how they related to the financing of public sacrifices and the institution of the Ma'amadot. In the Mikdash of the Sages, ongoing expenses were met not by government grant or by the wealthy classes alone, but rather by the half-shekel Temple tax that was paid yearly by all adult male Israelites (Sh'mot 30:11-15). "The Sadducees used to say that a private individual may offer and bring (i.e. pay for) the Tamid - the daily sacrifice. What was their proof? They said, 'It is written, 'The one lamb shalt thou (singular) offer in the morning and the other lamb shalt thou (again singular) at dusk' (Bamidbar 28:4). And what did the Sages reply? 'It is written, 'My food which is presented before Me for offerings made by fire, for a sweet savor unto Me, shall ye (in the plural) observe' (Bamidbar 28:2). Therefore all Korbanot were to be taken out of the chamber, i.e. the (public) Temple fund." (Menachot 65a). The philosophical differences between the two points of view cannot be overestimated! By paying their yearly half-shekel, everyone in Israel, rich and poor had an equal share in the Avoda. The institution of the Ma'amadot was a logical extension of the idea that all the public sacrifices (including the daily sacrifices and the public sacrifices brought on Shabbat and on the Chagim) offered in the Mikdash were to be financed by all of Israel by means of the half-shekel annual Temple tax. A Ma'amad was the name given to a group of Israelites representing a particular geographic area. Each of the 24 Ma'amad groups was associated with one of the 24 Mishmarot (divisions) of the priesthood. Both the Ma'amad group and the associated Mishmar represented the same district. When a Mishmar was called to service in the Mikdash, some of the members of its Ma'amad group would go up to Jerusalem, enter the Azara and serve as witnesses to the daily sacrificial rite as representatives of all Israel. The institution of the Ma'amadot, while traditionally attributed to the "first prophets", was "revitalized" under the influence of the Pharisaic Sages in the latter days of Bayit Sheini. The institution of the Ma'amadot dramatized the idea that the Avoda, while conducted by the Kohanim, belonged to all the people of Israel. Kohanim were seen as "messengers" of the entire Jewish people. This "democratization" of the Mikdash, the Sanctuary of the Torah, gave every member of Am Yisrael a "portion" in the Mikdash and the Torah. Taught by the early Sages that everybody had a stake in the Torah and in the Mikdash, when inspired leadership appeared, Am Yisrael collectively decided that Torah values and the Mikdash were worth defending against all comers! Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha Pix TTRIDDLES... Last issue’s (MIKEITZ) TTriddles: This week's TTriddles: Israel Center Miscellany Judaism A-Z Hotline Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Who's Who and What's What - The People and Programs of OU Israel by Rabbi Avi Baumol And then there”s Chananiel Vogel! Chananiel is the epitome of the loyalty one shows to an organization which has helped one to develop and mature through the teenage years. Chananiel joined NESTO in 1996 and never left! Now in his eleventh year, he works for NESTO as the Director Chaim Pelzner”s right hand man. Specifically he is the Technical Coordinator for all programs. The job involves being responsible for all financial arrangements, and being the technical planner of tiyulim as well as classes and presentations. But he is much more than that. Chananiel is an example of a NESTO success story. Over ten years ago he was struggling in school socially as well as academically; he needed a support group, an open and friendly group of friends who understood what he was going through. He also needed madrichim who offered support, would try to inspire but also knew when to give him room and let him make his own decisions. It was the NESTO Madrich and friends who convinced him to spend a year in Yeshivat Hesder Nehar De'ah in Nahariya, and though he was up north, he never relinquished his connection to NESTO. NESTO Native English-Speaking Teen Olim "Secrets": A Creative Educational and Social Initiative Sara Beth Solomont, who served as co-director, lead an interactive dialogue with the audience after each vignette with a focus on family discord. This discord appears as a result of tension and confusion, very much a part of the complexity found in the need to reassess priorities of values and hierarchy of ideals after making aliya. The performance challenges our basic assumptions regarding perspectives on continued parental influence on teens who already are making attempts at utilizing their own intuitive and internal strengths to resolve the array of emotional and social cacophony facing them, often pressing them to search for the quickest route of escape. "Secrets", "Voices in our Heads", "Family Meeting", and "Discipline" all provide us with realistic scenes that include paradox and piquant. Issues of frustration, sadness, low self esteem, loneliness, anger and despair are peppered into the vignettes by the teens, contrasted with attempts at empathy, concern, care and assumption of responsibility by the "parents" (also played by teens). Coping mechanisms such as denial, defensiveness, persuasion and pretentious behaviors were weaved artistically into the tapestry gestalt. This powerful format was successful in evoking an emotional response from the audience. The scenarios struck a chord in the souls of almost each and every adult or adolescent viewing the dynamic interchanges. Psychologist, Rabbi Michel K. Strick is Director of Council of Young Israel Rabbis in Israel and consulting psychologist to teens and families in distress. Dear TTreader, The survey will be conducted via email. If you would like to participate, please send an email to tt@ou.org with the word SURVEY in the subject line. Thank you in advance for your interest. Travel Desk: 566-7787 ext. 261 And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Travel Deal (02) 999 8440, www.traveldealisrael.com At your service SUNDAY, MONDAY, TUESDAY, THURSDAY Call Naomi at the Israel Center Travel Desk, 566-7787 ext. 261; fax: 566-0156 tiyul@israelcenter.co.il - *if you call outside Travel Desk hours, or if we miss your call for any reason, please leave a message and we will return your call. LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18NIS will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (566-7787 ext. 261) to see if we have any tiyulim or Shabbatonim (call Ita Rochel ext. 204) that they might be interested in. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number. IY"H our next Israel Center In-House Shabbaton will be on Shabbat Parshat Sh'mot, January 12-13, '07 - Special guests for Shabbat: Rabbi Jeff & Yocheved Bienenfeld - Shiurim, mini-shiurim, Divrei Torah, Tidbits...by Rabbi Bienenfeld, Rebitzen Bienenfeld and others After Chanuka - 260NIS p.p. Hotel Specials from Travel Deal Israel and the Israel Center 5 DAY VACATION with INVIGORATING MINERAL BATHS - Once again we are going to EIN GEDI; You will be in the midst of one of the world's most magnificent botanical gardens right outside your door - Sunday-Thursday, Jan 7-11, Kashrut Badatz Eida Chareidit & Rabbi Landau, Indoor heated pool, Internationally famous spa, Lectures, Shiurim, Evening Programs, Exercises, Scholar-in-Residence, Sumptuous Rich Cuisine: Breakfast & Supper Buffet, H/B - This is the one winter Mehadrin date for this year at Ein Gedi; Do not lose out on this fantabulous opportunity, Deluxe room: 1440NIS p.p. dbl occ, New Desert rooms: 1292NIS, Also available: a few deluxe rooms for Sunday-Wednesday stay. Call the Travel Desk immediately and reserve now before the rooms are booked - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Jerusalem Month by Month - Tevet - led by DAVID MAGENCE, exceptional licensed guide State-of-the-art Historical Pavilion at Yad Vashem, Rena Quint will be our guide, Thursday, January 18th (2:00-4:30pm), Advanced reservations required 30nis p.p. (including headphones, COME WITH US TO UTOPIA - Tuesday, January 30th, Visit famous religious Laniado Hospital in Netanya: Newest Pavilions, Learn how health is preserved, Enjoy Mehadrin light buffet, Brand new gardens full of Orchids, Cacti, Carnivorus plants, Flora & Fauna from all over the world, 100/120nis, Call Travel Desk (02) 566-7787 ext. 261 A DREAM COME TRUE JUST FOR YOU on the shore of the Dead Sea at the brand new, 5-star MAJESTIC NOVOTEL THALASSA HOTEL; 4 days of luxury, Sun-Wed, Feb 4-7 - FOR WOMEN ONLY - Reserve immediately to guarantee your room! Relaxing exotic religious atmosphere with most modern spa, exciting programs throughout - scholar in residence, Welcome Adar with Great Joy in Eilat! 4 days: 1-4 Adar, Monday-Thursday, February 19-22 at the fabulous 4 star Prima CARLTON HOTEL, Mehadrin Glatt Eida Chareidit & Rabbi Landau, Delicious Meals - Gourmet Buffet - H/B, fascinating newest attractions & more, Air conditioned bus with us all the time, in Eilat & throughout the trip, 1200NIS p.p. dbl occ, single supp. available, children 3-12 900NIS in room w/adults, Reserve Now: Travel Desk - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! OU Israel and NCSY are proud to announce Pesach 5767 in the Kinar Classic - A Heimishe hotel experience on the shores of the Kinneret with a great view, Surrounded by breathtaking landscapes of the Golan Heights, Kinneret and Mount Hermon, Magnificent Glatt Mehadrin cuisine of the highest caliber and Kashrut, Unique and outstanding Tiyulim-day trips, Half size Olympic pool, separate swimming, Three minute walk to Kinneret beach (no charge for guests, Separate swimming in Kinneret, Different packages and selection of rooms to meet your budget and family needs, Modern Health club and machines, Sauna and Jacuzzi, Special program and playroom for children inside and many grassy areas outside, Hemishe OU davening and atmosphere, Basketball court and Tennis court, Top Quality Live Entertainment each evening, Daily Shiurim by some of the top OU Rabbis in the world including Rabbi Sholom Gold, Rabbi Dovid Cohen, Rabbi avi Berman...8 nights from $999 per person (not including VAT), For more information please call... In Israel call: Esther Leah (02) 566 7787 ext 254 The Back Page of TT746 Schedule for Erev Shabbat to Erev Shabbat, 8-15 Tevet (DEC 29 - JAN 5) Friday Shabbat day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday Tuesday Wednesday Thursday Friday Upcoming at the Israel Center SING ALONG with HOWiE KAhN - Evenings of Music, Humor and Nostalgia, Motza'ei Shabbat, January 6th, 8:30pm, Songs from Israel, (Chasidic Song Festival/Naomi Shemer), American Folk Music (Peter, Paul & Mary/Bob Dylan) and a bit of SHLOMO CARLEBACH, Motza"Sh, Feb. 10th, 8:30pm, American Chasidic Music (Ruach Revival/Neginah Orchestra), Popular Hits from the 60s, (The Beatles, Simon & Garfunkel) and a bit of SHLOMO CARLEBACH, Each show: 40NIS members,45 NIS, n/m, "A Splendid Time is Guaranteed for All" Sunday, January 7th, 8:00pm - Shiur on the 5th yahrzeit of Herbert Willig z”l by Rabbi Reuven Aberman - "Halacha today in not determined (just) in Heaven" Upcoming in January OU ISRAEL CENTER [The Parshat Vayigash Homepage]
|
|
|
